Roman generals in the late fifth century were rarely active participants in theological disputes. Thus, when Vitalian revolted against the Emperor Anastasius (491–518) in Thrace in 513, at least partly motivated by the emperor’s anti-Chalcedonian policies, and led an army to Constantinople, this was not behaviour typical of the period. There was initially no fighting, however, and during negotiations Anastasius promised that the pope would be invited to settle Vitalian’s religious concerns. This did not happen and in 514 Anastasius sent an army against Vitalian. When Anastasius’ troops were defeated, Vitalian again marched on Constantinople and forced the emperor to organise a Church council at Heraclea. Although the pope and Eastern bishops were invited, the council did not take place. Vitalian then marched on Constantinople for a third time in 515, but he was defeated in fighting on land and sea. This revolt is exceptional in Late Antique history because of its religious motivation, which enables us to ask some interesting questions about imperial and religious politics in the early sixth century.1